<p>Publisher's description: Tsong Khapa’s Great Treatise on the Stages of Mantra (Sngags rim chen mo)—considered by the present Dalai Lama to be one of Tsong Khapa’s two most important books (along with his Lam rim chen mo)—is his masterful synthesis of the principles and practices of all four classes of Tantra, which formed the basis of his innovation in creating the esoteric “Tantric College” institution and curriculum in the early fifteenth century. With detailed reference to hundreds of works from the Tibetan Kangyur and Tengyur, the chapters presented and studied in this volume concern his treatment of the creation stage (bskyed rim) meditations of Unexcelled Yoga Tantra. This includes a detailed analysis emphasizing how and why such creation stage practices—utilizing deity yoga to transform death, the between, and life into the three bodies of buddhahood—are indispensible to creating a foundation for successfully entering the culminal yogic practices of the perfection stage. (A subsequent volume will present the perfection stage chapters of this essential masterwork.) An important work for both scholars and practitioners, this annotated translation is supplemented with extensive support materials. A companion volume of the critically edited Tibetan text—annotated with the found quotes from Tengyur and Kangyur texts in Tibetan (and Sanskrit where available)—also will be published in a limited edition, and as an e-book.</p>
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- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Consecration Texts (rapné),
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
Few complementary and alternative medicine (CAM) institutions require their students to undergo substantive training in research literacy and conduct, and well-developed programs to train CAM institution faculty in research are virtually non-existent. As part of a National Center for Complementary and Alternative Medicine (NCCAM) initiative to increase research capacity at CAM institutions, the New England School of Acupuncture (NESA), in collaboration with the Harvard Medical School (HMS) Osher Institute, was awarded a Developmental Center for Research on Complementary and Alternative Medicine (DCRC) grant. This article discusses a number of initiatives that we designed and implemented to train NESA students, faculty members, and alumni in the foundations of clinical research and to stimulate interest in both participating in research and receiving additional research training. Specific initiatives included a 30-hour faculty "Foundations of Research" course; a year-long course entitled, "How to Write a Publishable Case Report"; institution of a monthly research seminar series; revision of an already required student research course; and the addition of 2 new student-mentored independent research electives. We discuss successes and challenges encountered in developing and administering these initiatives and the overall impact they have had on research culture and productivity at NESA.
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<p>This dissertation examines the development of theories about meditative practices and their soteriological goals in Indian Buddhist thought. It traces this development from the earliest stage accessible to us as far as the systematizations of Asanga and Vasubandhu in the fifth century AD. The first two chapters apply the techniques of form-criticism to the first four Nikayas of the Pali canon in an attempt to isolate the types of meditative technique described in this literature. The preliminary attempts at systematization in the Samannaphalasutta and Mahasatipatthanasutta are subjected to detailed analysis. It is found that a wide variety of techniques are recommended in this literature, that these techniques cannot easily be combined into a coherent system of soteriological practice, and that the attempts to so combine them in the Nikayas are frequently inconsistent with each other. The third chapter analyzes in detail Vasubandhu's contribution to this issue as seen in the path-structure set forth in the Abhidharmakosabhasya. Substantial sections of that work are translated, together with the commentaries of Yasomitra and Sthiramati. The fourth chapter analyzes the margasatya section of Asanga's Abhidharmasamuccaya, and gives a complete edition and translation of this section of the work, together with its bhasya, based on the surviving Sanskrit fragments and the Tibetan translation. It is found that the attempts of Asanga and Vasubandhu to resolve the tensions uncovered in the first two chapters are neither fully successful nor compatible with one another. The fifth chapter relates the findings of the first four chapters to current psychological research on the effects of meditative techniques, and discusses in outline the epistemological implications of these findings. It is found that the tensions apparent in the Buddhist texts are reflected in large part by the empirical findings of psychological studies, and that the epistemological implications of these findings have not been properly understood, either by Buddhist philosophers or contemporary psychological theorists.</p>
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- Practices Specific to Tibetan Buddhism,
- Tibetan Buddhism,
- Buddhist Contemplation by Tradition,
- Contemplation by Tradition,
- Biography related to Buddhist Contemplation,
- Six Dharmas of Naropa,
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Great Seal (Mahamudra, Chakchen),
- Perfection phase (nispannakrama, dzokrim),
- Buddhist Contemplation
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- Practices Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Six Yogas (jordruk) of Kalachakra,
- Kalachakra,
- Empowerment (abhisheka, dbang),
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Perfection phase (nispannakrama, dzokrim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
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<p>Manual to perform the ritual fire offering for peace associated with meditational deities in Tantric Buddhism.</p>
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<p>This thesis is composed of two parts, one a translation, the other a commentary on the material that has been translated--a set of three well known identically entitled works by the famous Indian Buddhist scholar, Kamalasila (c. 740-795 C.E.). The Bhavanakramas are here translated from both Sanskrit and Tibetan sources. The commentary takes the form of an extended critical Prologue to the texts and is centred around an examination of the notions of meditation and insight as found therein. The first chapter of the commentary examines the various terms for meditation found in the texts and argues for a specific way of translating them that regards as normative only one of these, that is, bhavana . The argument is made that if one is to take the basic Buddhist distinction between intellectual and experiential wisdom seriously, no other concept of meditation will prove satisfactory. The concept of bhavana is contrasted with that of dhyana , and explained in light of other important terms, notably samadhi, samatha and vipasyana . Two different conceptions of samadhi are identified as existing within the texts, one corresponding with dhyana and one with bhavana . The latter is identified as predominant. This conception holds that meditation is not to be principally identified as non-conceptual in nature, but rather encompasses both nonconceptual states and conceptual processes. These latter, however, are not to be identified with ordinary reasoning processes ( cintamayi prajña ) but rather with a form of experiential knowing (bhavanamayi prajña, vipasyana ) that is conceptual in nature. It is in accordance with this conception that the actual translation of the texts has been undertaken.</p>
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In this article the author examines the use of meditation as an aid to conventional medicine, examines the increased research on the subject, and offers a critique of Mindfulness-Based Stress Reduction (MBSR), the therapeutic meditation method developed by molecular biologist Jon Kabat-Zinn. A number of topics are addressed including Kabat-Zinn's perception of MBSR as Buddhist meditation without a religious element, the moral framework of yoga and meditation, and the lack of interaction and community in the practice of MBSR.
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<p>Baer's review (2003; this issue) suggests that mindf ulness-based interventions are clinically efficacious, but that better designed studies are now needed to substantiate the field and place it on a firm foundation for future growth. Her review, coupled with other lines of evidence, suggests that interest in incorporating mindfulness into clinical interventions in medicine and psychology is growing. It is thus important that professionals coming to this field understand some of the unique factors associated with the delivery of mindfulness-based interventions and the potential conceptual and practical pitfalls of not recognizing the features of this broadly unfamiliar landscape. This commentary highlights and contextualizes (1) what exactly mindfulness is, (2) where it came from, (3) how it came to be introduced into medicine and health care, (4) issues of cross-cultural sensitivity and understanding in the study of meditative practices stemming from other cultures and in applications of them in novel settings, (5) why it is important for people who are teaching mind-fulness to practice themselves, (6) results from 3 recent studies from the Center for Mindfulness in Medicine, Health Care, and Society not reviewed by Baer but which raise a number of key questions about clinical applicability, study design, and mechanism of action, and (7) current opportunities for professional training and development in mindfulness and its clinical applications.</p>
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<p>This position paper advocates for early childhood teachers and parents to regularly use of mindfulness practices themselves and with very young children. An understanding of 'mindfulness' is important because it can provide ways to support children during their sensitive years and sow seeds of kindness, tolerance and peace in our fast paced, competitive, consumerist culture. In addition, in times of trauma, mindfulness techniques offer teachers and parents ways to calm themselves and the children close to them. The value of using mindfulness techniques with children and for demonstrating mindfulness as adults is well supported by research (McCown, Reibel and Micozzi, 2010; Saltzman and Goldin, 2008).</p>
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<p>Publisher's description: The Tibetan practice of "mind training," or lojong, stretches back for hundreds of years and encompasses a variety of techniques for cultivating altruistic thoughts and coping with the inevitable challenges of everyday life. Mind Training: The Great Collection is an English adaptation of the first anthology of these techniques. Presenting 44 of the original texts — including seminal works such as "Leveling out All Preconceptions" and "Eight Verses on Training the Mind" — Mind Training combines eloquent translations and historical commentaries to demonstrate how anyone can learn to exude love, compassion, and perseverance.</p>
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